His Word Today

“Then Joseph could not control himself before all those who stood by him. He cried, “Make everyone go out from me.” So no one stayed with him when Joseph made himself known to his brothers. ² And he wept aloud, so that the Egyptians heard it, and the household of Pharaoh heard it. ³ And Joseph said to his brothers, “I am Joseph! Is my father still alive?” But his brothers could not answer him, for they were dismayed at his presence” (Genesis 45:1–3 (ESV)

A disclosure is a revelation, an expose or a confession. A disclosure is also an admission or acknowledgment.

After twenty two years (Gen. 37:2; 41:46; 45:6) Joseph reunited with his brothers. The eleven sons of Jacob who only knew Joseph as the governor of Egypt now face their long, lost brother.

Following Judah’s speech of intercession on behalf of Benjamin, Joseph could no longer contain his emotions. He proclaimed and ordered that everyone, except his brothers, were to leave the room. Moses recorded that this was done so that no one other than Joseph and his brothers would be present when he revealed his identity to his siblings.

Prior to his admission, the text says that Joseph wept aloud. His crying was accompanied with the sounds of weeping. It was so loud that not only the Egyptian people heard it but also members of Pharaoh’s household.

Joseph then said, ““I am Joseph! Is my father still alive?” The grammar indicates that Joseph said this several times and not just once. Along with his admission of his identity was a fervent question as to whether his father Jacob was still alive.

Moses records Joseph’s brothers’ reaction to his admission. The text states that the eleven did not answer him because they were dismayed at his presence. In other words, they were terrified at what they were seeing and hearing. They did not know what to think as they witnessed Joseph’s expression of emotion.

Dr. R. C. Sproul writes, “As we consider Judah’s response to Joseph’s offer to keep Benjamin and let the rest of them go free, we are to understand that Judah’s speech represents the thoughts of all the brothers (Gen. 44:14–34). In their plea to preserve the youngest son, they show their refusal to treat Benjamin like they did Joseph (chap. 37). With the transformation of their lives now proven before him, Joseph can no longer contain himself. His tender heart, previously hidden behind the facade of a distrustful Egyptian leader, is now revealed to his brothers as he weeps with such passion that the entire nation can hear him (45:1–2).”

We will see that Joseph’s emotional outburst is not one of anger or grief, but rather of heartfelt joy to the LORD and forgiveness of his brothers for all that has happened. Joseph acknowledged God’s work, not only in life’s situations but also in the hearts of his brothers. May each of us do the same.

Soli deo Gloria!      

³⁰ “Now therefore, as soon as I come to your servant my father, and the boy is not with us, then, as his life is bound up in the boy’s life, ³¹ as soon as he sees that the boy is not with us, he will die, and your servants will bring down the gray hairs of your servant our father with sorrow to Sheol. ³² For your servant became a pledge of safety for the boy to my father, saying, ‘If I do not bring him back to you, then I shall bear the blame before my father all my life.’ ³³ Now therefore, please let your servant remain instead of the boy as a servant to my lord, and let the boy go back with his brothers. ³⁴ For how can I go back to my father if the boy is not with me? I fear to see the evil that would find my father.” (Genesis 44:30–34 (ESV)

As previously noted, a soliloquy is an act of speaking one’s thoughts aloud when by oneself or regardless of any hearers, especially by a character in a play. It is a monologue addressed to oneself when a character’s thoughts are spoken out loud without addressing another individual.

Judah’s speech to the governor of Egypt, who was really his brother Joseph, was also heard by his other brothers. Therefore, it is technically not a soliloquy. This is because Judah was speaking to Joseph and not just to himself. However, the speech revealed Judah’s inner most thoughts regarding himself, his father and his family. It is also, like a soliloquy, an extended monologue. Judah’s speech comprises the rest of Genesis 44.

Today’s text is the third of three extended paragraphs. The first part of Judah’s speech concerned his extended family and the circumstances which brought the eleven sons of Jacob back to Egypt. The second portion of the speech primarily focused upon his father Jacob. The climatic third portion reveals Judah’s willingness to sacrifice his life in order to avoid the devastating impact upon Jacob if his youngest son Benjamin does not return home.

The final portion of Judah’s speech is the most powerful and impactful. Judah spoke in no uncertain terms that if Benjamin did not return home Jacob would die. Imagine what Joseph must have been thinking at this time. However, Joseph was not as concerned about the effect upon Jacob if Benjamin did not return but rather the effect upon the elder brothers, especially Judah.  

Dr. R. C. Sproul explains, “Imagine how conflicted Joseph must have felt when staring Judah in the eyes. This man convinced Jacob’s other sons to sell Joseph into slavery and all the misery that ensued in the land of the Nile (37:26–28).”

It is at this point that Judah’s speech takes a dramatic climax. His passionate plea to exchange his life for Benjamin’s shows that he has truly changed from the man he used to be.  

³² For your servant became a pledge of safety for the boy to my father, saying, ‘If I do not bring him back to you, then I shall bear the blame before my father all my life.’ ³³ Now therefore, please let your servant remain instead of the boy as a servant to my lord, and let the boy go back with his brothers. ³⁴ For how can I go back to my father if the boy is not with me? I fear to see the evil that would find my father.” (Gen. 44:32-34)

Dr. Sproul writes, “Though all of the brothers show repentance for the way they had treated Joseph when they kneel before him (v. 14), it is Judah who stands out as the godliest of them all. Only the irresistible work of the Holy Spirit can explain such a transformation in Judah’s life. It may have taken years to get him to this point, but the Spirit’s sanctifying work, seen in its beginning stages when Tamar convicted Judah of his selfishness (38:1–26), shows its profound results in the face of danger in Egypt. Having been humbled and put in place by Tamar, Judah now willingly puts himself last, revealing a self-sacrificing love that will give up everything so that his father, who might never love him as he does Benjamin, will not grieve.”

Judah is a different man than the one who orchestrated the sale of his brother Joseph into slavery (Gen. 37:26-27). His self-sacrificing love of the will is a picture of the substitutionary atonement Judah’s royal descendant, Jesus Christ, provided on the cross. While Judah’s proposed substitutionary sacrifice in Egypt would heal the breach between Joseph and his brothers, Jesus’s substitutionary sacrifice on the cross would heal the breach between the holy God and sinful humans.

Take the time today to thank the LORD as you meditate and survey the wondrous cross. This is the cross upon which the Prince of glory died in the place of sinners in order for sinners to be accepted in the presence of God (2 Cor. 5:21).

Soli deo Gloria!

We will continue to devote each Lord’s Day in 2022 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2022. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Twenty Eight. Of Baptism.

4. Not only those that do actually profess faith in and obedience unto Christ,^a but also the infants of one or both believing parents are to be baptized.^b

a. Mark 16:15-16; Acts 8:37-38. • b. Gen 17:7, 9 with Gal 3:9, 14 and Col 2:11-12 and Acts 2:38-39 and Rom 4:11-12; Mat 28:19; Mark 10:13-16; Luke 18:15; 1 Cor 7:14.

5. Although it be a great sin to contemn or neglect this ordinance,^a yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it,^b or that all that are baptized are undoubtedly regenerated.^c

a. Luke 7:30 with Exod 4:24-26. • b. Acts 10:2, 4, 22, 31, 45, 47; Rom 4:11. • c. Acts 8:13, 23.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered;^a yet, notwithstanding, by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.^b

a. John 3:5, 8. • b. Acts 2:38, 41; Gal 3:27; Eph 5:25-26; Titus 3:5.

7. The sacrament of baptism is but once to be administered to any person.^a

a. Titus 3:5.

I encourage you to read the portions of Scripture listed in this post. Have a blessed Lord’s Day.

Soli deo Gloria!

²⁴ “When we went back to your servant my father, we told him the words of my lord. ²⁵ And when our father said, ‘Go again, buy us a little food,’ ²⁶ we said, ‘We cannot go down. If our youngest brother goes with us, then we will go down. For we cannot see the man’s face unless our youngest brother is with us.’ ²⁷ Then your servant my father said to us, ‘You know that my wife bore me two sons. ²⁸ One left me, and I said, “Surely he has been torn to pieces,” and I have never seen him since. ²⁹ If you take this one also from me, and harm happens to him, you will bring down my gray hairs in evil to Sheol.’ (Genesis 44:24–29 (ESV)

As previously noted, a soliloquy is an act of speaking one’s thoughts aloud when by oneself or regardless of any hearers, especially by a character in a play. It is a monologue addressed to oneself when a character’s thoughts are spoken out loud without addressing another individual.

Judah’s speech to the governor of Egypt, who was really his brother Joseph, was also heard by his other brothers. Therefore, it is technically not a soliloquy. This is because Judah was speaking to Joseph and not just to himself. However, the speech revealed Judah’s inner most thoughts regarding himself, his father and his family. It is also, like a soliloquy, an extended monologue. Judah’s speech comprises the rest of Genesis 44.

Today’s text is the second of three extended paragraphs. The first part of Judah’s speech was a monologue concerning his extended family and the circumstances which brought the eleven sons of Jacob back to Egypt. This second portion of the speech primarily focuses upon his father Jacob.

Judah related to the governor the events which transpired when the brothers, minus Simeon, returned home to Canaan. They told their father Jacob all which had occurred in Egypt. This included the governor’s stipulation that the only way Simeon would be released from Egyptian captivity would be for the brothers to return to Egypt with their youngest brother, Benjamin.

When the time came to buy more food, Judah recalled his father Jacob instructing the elder brothers to return to Egypt. But the older brothers reminded Jacob that they could not return to Egypt and see the governor unless Benjamin went with them. It was then that Jacob said to them, “You know that my wife bore me two sons. ²⁸ One left me, and I said, “Surely he has been torn to pieces,” and I have never seen him since. ²⁹ If you take this one also from me, and harm happens to him, you will bring down my gray hairs in evil to Sheol.”

Imagine the emotional jolt Joseph received when hearing about Jacob’s words concerning him being torn to pieces and Jacob never seeing him again. Joseph realized the devastating toll it would be for his father if Benjamin did not return home.

Dr. Sproul states, “Judah shows he has made peace with the fact that Jacob loves Rachel’s sons more than Leah’s. He repeatedly mentions the special affection his father has for Benjamin (Gen. 44:20, 27–29) and appeals to it so that the boy might go free (vv. 30–34). The fatherly favoritism that earlier sparked brotherly hatred is now the very ground upon which Judah stands to secure Benjamin’s release. Jacob may not love Judah as much, but Judah does not sinfully let this stand in the way of the Lord’s demand that he honor his father (Ex. 20:12) like he did when he callously abandoned Joseph into slavery.”

What will Judah propose to his brother Joseph in order that their brother Benjamin might go free? This remains the final question to be answered from Judah’s speech.

Soli deo Gloria!  

¹⁸ Then Judah went up to him and said, “Oh, my lord, please let your servant speak a word in my lord’s ears, and let not your anger burn against your servant, for you are like Pharaoh himself. ¹⁹ My lord asked his servants, saying, ‘Have you a father, or a brother?’ ²⁰ And we said to my lord, ‘We have a father, an old man, and a young brother, the child of his old age. His brother is dead, and he alone is left of his mother’s children, and his father loves him.’ ²¹ Then you said to your servants, ‘Bring him down to me, that I may set my eyes on him.’ ²² We said to my lord, ‘The boy cannot leave his father, for if he should leave his father, his father would die.’ ²³ Then you said to your servants, ‘Unless your youngest brother comes down with you, you shall not see my face again.’ (Genesis 44:18–23 (ESV)

A soliloquy is an act of speaking one’s thoughts aloud when by oneself or regardless of any hearers, especially by a character in a play. It is a monologue addressed to oneself. It is when a character’s thoughts are spoken out loud without addressing another individual.

One of the most, if arguably not the most, famous soliloquies in literature is found in William Shakespeare’s play Hamlet. It is in Act 3, Scene 1. It is where Hamlet, contemplating death and suicide and bemoaning the pain and unfairness of life but acknowledging that the alternative might be worse, utters the memorable line “To be or not to be, that is the question.” This opening statement is one of the most widely known and quoted words in modern English.

Judah’s speech to the governor of Egypt, who was really his brother Joseph, was also heard by his other brothers. Therefore, it is technically not a soliloquy. This is because Judah was speaking to Joseph and not just to himself. However, the speech does reveal Judah’s inner most thoughts regarding himself, his father and his family. It is also, like a soliloquy, an extended monologue. Judah’s speech comprises the rest of Genesis 44.

Today’s text is the first of three extended paragraphs. The first part of Judah’s speech is a monologue concerning his extended family and the circumstances which brought the eleven sons of Jacob back to Egypt. Judah described the unique positon the youngest son, Benjamin, had in the family. Regarding Benjamin, Judah said, “We have a father, an old man, and a young brother, the child of his old age. His brother is dead, and he alone is left of his mother’s children, and his father loves him.”

When once Judah, and the remaining nine elder brothers, felt jealousy because of Jacob’s love for their brother Joseph (Gen. 37), there is no hint of jealousy or envy in Judah’s words twenty two years later concerning their brother Benjamin. Rather, the tone of Judah’s speech is one of heartfelt concern. It is ironic that Judah’s brother Joseph, who he said was dead, is really the man to whom he speaks.

The first portion of Judah’s speech concludes with the details why Judah, and all of his brothers came back to Egypt. He said, “Then you said to your servants, ‘Bring him down to me, that I may set my eyes on him.” Judah reminded the governor that the only reason why Benjamin came on the journey was because the Egyptian leader make it a condition for the brothers to return and buy more grain. It was also a condition for Simeon’s release.

Judah then recalled, “We said to my lord, ‘The boy cannot leave his father, for if he should leave his father, his father would die.’ Then you said to your servants, ‘Unless your youngest brother comes down with you, you shall not see my face again.’ ”

Dr. R. C. Sproul writes, “Joseph said he was willing to take only Benjamin and let the rest go free (v. 17), thereby putting the brothers in a situation similar to the one they were in years before. They profited from the sale of Joseph, the favored son, into slavery, and with Benjamin they were offered the chance to win their freedom at his expense. Whether or not they chose to profit themselves in the pharaoh’s court would show the true state of their souls. Having served as the brothers’ spokesman once before (44:14–17), Judah again stepped forward to reply to Joseph’s offer, as we read in today’s passage.”

The second part of Judah’s speech contains revelation of what will happen to Jacob, his father, if Benjamin does not return with the other brothers back to Canaan. This portion of Judah’ monologue will be examined next time.

All of us have experienced feelings of rejection and exclusion, especially in our families. This can fester into a bitter anger and lifelong resentment. May each of us confess any resentment we may hold against God or others and know that the Lord loves us.

Have a blessed day.

Soli deo Gloria!      

¹⁴ “When Judah and his brothers came to Joseph’s house, he was still there. They fell before him to the ground. ¹⁵ Joseph said to them, “What deed is this that you have done? Do you not know that a man like me can indeed practice divination?” ¹⁶ And Judah said, “What shall we say to my lord? What shall we speak? Or how can we clear ourselves? God has found out the guilt of your servants; behold, we are my lord’s servants, both we and he also in whose hand the cup has been found.” ¹⁷ But he said, “Far be it from me that I should do so! Only the man in whose hand the cup was found shall be my servant. But as for you, go up in peace to your father.” (Genesis 44:14–18 (ESV)

The word guilt means to be at fault, to sense blame and to be responsible for a crime. Guilt can also refer to an individual’s remorse, shame and self-reproach for having broken the law and committed a crime.

While it appeared to the brothers that they were presently guilty of a crime against the governor of Egypt, the elder brothers’ real offense was having sinned, twenty two years in the past, against their brother Joseph (Gen. 45:6, 11). The irony about the situation was that the governor of Egypt was also Joseph. The brothers just did not realize it.

It is interesting to note that Moses placed great emphasis upon Judah in this situation and not Reuben, the eldest brother. This showed that Judah would fulfill his pledge to his father Jacob and take the lead in protecting Benjamin (Gen. 43:8-10).

When the brothers returned to Egypt and Joseph’s house, he was waiting for them. Once again, the brothers fulfilled Joseph’s teenage dream by bowing down in homage and fear (Gen. 37:5-11). Joseph said to them, “What deed is this that you have done? Do you not know that a man like me can indeed practice divination?”

Dr. John Walvoord writes, “The brothers returned and bowed again before Joseph (v. 14; cf. 37:7; 43:26, 28). Joseph probably did not actually use divination in discovering their treachery (44:5, 15). He may have simply referred to it to enhance his brothers’ awe of him.”

It was this point that Judah unhesitatingly stepped up as the leader of the eleven brothers. He said, ““What shall we say to my lord? What shall we speak? Or how can we clear ourselves? God has found out the guilt of your servants; behold, we are my lord’s servants, both we and he also in whose hand the cup has been found.”

To what guilt did Judah refer? Was it the guilt of having in their possession the governor’s silver cup? Or could Judah’s statement rather refer to the elder brothers’ guilt of having sinned against their then teenage brother (Gen. 37:18-36; 42:18-25) who was the now the man before whom they bow?

Take notice of the personal pronouns Judah used. He repeatedly said “we.” In speaking for the group, he did not excuse himself from any responsibility for their alleged guilt. Judah spoke as one voice for the entire eleven. Additionally, he observed that the silver cup had been found in Benjamin’s sack, but not that his younger brother had stolen it. Regardless, Judah said that all of the brothers would be the governor’s servants. In other words, the eleven brothers were unified in staying together and not giving up the younger brother in order to save the rest. All for one and one for all.

Joseph then staged one final test. He said, ““Far be it from me that I should do so! Only the man in whose hand the cup was found shall be my servant. But as for you, go up in peace to your father.” The ten elder brothers could leave Egypt and go home to their father Jacob. The only one detained would be Benjamin.

What would the ten brothers do? Would they give up Benjamin to save themselves and return home to Canaan? Would they pass or fail this final test by their brother Joseph on behalf of their brother Benjamin? Were the ten truly changed men?

Dr. R. C. Sproul writes, “When it comes down to it, there is but one question each person must ask himself: “Will I recognize God’s authority as supreme, or will I try to throw off the Creator’s restraints and lay claim to sovereignty?” In other words, will we bow the knee to the Lord gladly, or will we refuse to submit. Joseph could not see the hearts of his brothers, and he further pressed them, looking for proof of their changed hearts. Since they had been disloyal to God’s people when they betrayed him, Joseph thought he might discern the state of his brothers’ souls by testing their loyalty to Benjamin.”

What about our loyalty to the LORD and his commandments. Are we willing to submit in obedience to the LORD even when we may not feel like it? Our own personal struggle with sin is a battle of doing what we ought to do rather than doing what we would like to do at any given moment.

Have a blessed and obedient day in the LORD.

Soli deo Gloria!   

⁶ “When he overtook them, he spoke to them these words. ⁷ They said to him, “Why does my lord speak such words as these? Far be it from your servants to do such a thing! ⁸ Behold, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. How then could we steal silver or gold from your lord’s house? ⁹ Whichever of your servants is found with it shall die, and we also will be my lord’s servants.” ¹⁰ He said, “Let it be as you say: he who is found with it shall be my servant, and the rest of you shall be innocent.” ¹¹ Then each man quickly lowered his sack to the ground, and each man opened his sack. ¹² And he searched, beginning with the eldest and ending with the youngest. And the cup was found in Benjamin’s sack. ¹³ Then they tore their clothes, and every man loaded his donkey, and they returned to the city.” (Genesis 44:6–13 (ESV)

Joseph’s plan was set into motion. He initiated a set up to test his elder brothers’ integrity and loyalty: not only to Benjamin and their father Jacob but also to the LORD. The question remained as to whether the elder brothers would pass the test.

When Joseph’s steward overtook the brothers they were dumbfounded. They protested that they would never have stolen silver or gold from the governor’s home. They then confidently added, “Whichever of your servants is found with it shall die, and we also will be my lord’s servants.” The steward replied, ““Let it be as you say: he who is found with it shall be my servant, and the rest of you shall be innocent.”

Each brother then opened their respective sack. The search began with the eldest brother, Reuben, and continued to the youngest, Benjamin. Moses then recorded the following stark statement: “And the cup was found in Benjamin’s sack.”

The brothers were shocked and in great grief. This is indicated by the statement, “Then they tore their clothes.”

Dr. John Walvoord explains, “When the steward … caught up with them and accused them of theft, he deliberately created tension among them by opening the sack of the oldest first and ending with the youngest. He knew, of course, that the silver cup was in Benjamin’s sack. The sudden threat to Benjamin was like a sword thrust through their hearts (cf. Solomon’s plan, 1 Kings 3:16–28). All the conditions were present for another betrayal when Benjamin was accused. Yet this time their response shows how well the chastening had done its work. They tore their clothes in grief (cf. Job 1:20), a response which they had earlier caused their father to make over Joseph’s loss (Gen. 37:34).”

With the incontrovertible evidence before them, the brothers repacked their sacks, loaded their donkeys and returned to the Egyptian city to face the governor. They would return to face their long, lost brother Joseph.

Dr. R. C. Sproul writes, “We all know we are sinners. We all know that we are not perfect. Any Bible believing Christian would admit that. But what are you really capable of in your sinful condition? When the sons of Jacob were accused of stealing the silver cup from Joseph, they protested on the grounds that stealing was morally unthinkable for them. But was it? And what about us? What are we capable of?”

With these thoughts in mind, how does the providence of God bring each believer in Christ to the end of themselves as He prepares them to face their sin? More to come from the Journey of Joseph. Have a God minded day.

Soli deo Gloria!

“Then he commanded the steward of his house, “Fill the men’s sacks with food, as much as they can carry, and put each man’s money in the mouth of his sack, ² and put my cup, the silver cup, in the mouth of the sack of the youngest, with his money for the grain.” And he did as Joseph told him. ³ As soon as the morning was light, the men were sent away with their donkeys. ⁴ They had gone only a short distance from the city. Now Joseph said to his steward, “Up, follow after the men, and when you overtake them, say to them, ‘Why have you repaid evil for good? ⁵ Is it not from this that my lord drinks, and by this that he practices divination? You have done evil in doing this.’ ” (Genesis 44:1–5 (ESV)

The governor of Egypt and Jacob’s eleven sons had a wonderful lunch. However, the eleven brothers still do not know that the so-called Egyptian official they have lunched with is really their brother Joseph.

The brothers brought back the money Joseph returned to them from their first visit to Egypt to buy grain. This time, Joseph not only returned their money, unbeknownst to them, but also had his steward secretly place Joseph’s silver cup in Benjamin’s sack. The stage was set for one final test. This act was to see if Joseph’s elder brothers had truly changed from the men they were so many years ago.

What was the significance of the silver cup? Apparently, the silver cup was Joseph’s personal drinking utensil. It probably was also symbolic of his position and power in Egypt. It was also used to determine signs and the will of God (Gen. 44:5). For it to be stolen or lost would be a major incident.

Joseph used this particular item as an instrument to test his elder brothers’ integrity. The question would be whether or not Josephs’ elder brothers would come to Benjamin’s defense or look out only for their own selfish interests and preservation.

The following morning after their luncheon with Joseph, the eleven brothers set out at first light to travel back to Canaan. Their donkeys were loaded with sacks of grain and provisions. Benjamin’s sack contained the aforementioned silver cup.

Today’s text says that they had only traveled a short distance from the Egyptian city, of which no name is given. It was at this time that Joseph then told his steward, ““Up, follow after the men, and when you overtake them, say to them, ‘Why have you repaid evil for good? Is it not from this that my lord drinks, and by this that he practices divination? You have done evil in doing this.’ ”   

Dr. R. C. Sproul writes, “Although they will struggle with sin until death, believers will repent and press forward toward the goal God sets before His people (Heb. 12:1–2). Jacob’s son, Joseph, understood these truths well, and he knew that his brothers must repent and obey if they were to be the Lord’s people. Their crime of selling him into slavery because they were jealous of him (Gen. 37:25–28) did not automatically bar them from God’s promises — they would have been forever lost only if they, evidenced in an unchanged life, refused to serve God through an utter lack of faith. Happily, Joseph saw their newness of heart when they did not envy the favored position he gave to Benjamin (chap. 43). Yet Joseph could not see the hearts of his brothers, and he further pressed them, looking for proof of their changed hearts. Since they had been disloyal to God’s people when they betrayed him, Joseph thought he might discern the state of his brothers’ souls by testing their loyalty to Benjamin. Today’s passage describes how Joseph initiated this test to see if their repentance was genuine.”

John Calvin writes that, “if we have an arduous (difficult) conflict with the impetuosity of an angry temper, or the obstinacy of a disposition to hatred, we must pray to the Lord for a spirit of meekness, the force of which manifests itself not less effectually, at this day, in the members of Christ, then formerly in Joseph.”

May the LORD grant each of us who are believers in Christ a spirit of forgiveness. This spirit of forgiveness is in light of all which Christ has forgiven us (Eph. 4:31-32). Have a blessed day in the LORD.

Soli deo Gloria!

³⁰ Then Joseph hurried out, for his compassion grew warm for his brother, and he sought a place to weep. And he entered his chamber and wept there. ³¹ Then he washed his face and came out. And controlling himself he said, “Serve the food.” ³² They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat with the Hebrews, for that is an abomination to the Egyptians. ³³ And they sat before him, the firstborn according to his birthright and the youngest according to his youth. And the men looked at one another in amazement. ³⁴ Portions were taken to them from Joseph’s table, but Benjamin’s portion was five times as much as any of theirs. And they drank and were merry with him” (Genesis 43:30–34 (ESV)

Lunchtime with the Egyptian governor proved to be an interesting affair for Jacob’s eleven sons. Once again, little did they realize that the governor in fact was their brother Joseph. Additionally, an interesting cultural dynamic is evident in today’s text.

First, they ate segregated from each other. Joseph ate by himself. His brothers ate by themselves. Also, the other Egyptians in attendance ate by themselves. This was because Egyptians did not eat with the Hebrews because this was an abomination to the Egyptians. Moses, who wrote this historical account, would have known this cultural conduct.

Secondly, even though they sat and ate separately, they dined in the same room. The eleven brothers sat before Joseph. The interesting thing was that Joseph sat them in order of their birth. Joseph’s brothers were obviously amazed at the seating arrangement. They wondered how the governor knew their birth order.

Thirdly, the portions of food which Benjamin received were five times as much as the other brothers. Perhaps Joseph did this to see if the jealous bothers of his past would have a similar jealously toward their other brother Benjamin in the present.

None of these issues seemed to matter to the group. Everyone drank and made merry.

Dr. R. C. Sproul writes, “Joseph gives his brothers an opportunity to prove they are now different when he eats with them. Their earlier sins against him were prompted by jealousy, and so he makes sure to shower Benjamin with gifts to see if they envied Rachel’s other son (43:26–34a). His formerly murderous siblings pass the test with flying colors, eating and rejoicing freely without being disgruntled at having less than their youngest brother (v. 34b). Truly, they have grown spiritually by leaps and bounds in the years Joseph has been away. But Joseph will test their fidelity one last time to see if they have actually been transformed by the Spirit and are now ruled by love.”

How has the Holy Spirit transformed you? How is the fruit of the Spirit evident in your own life?

More to come is our study of the Journey of Joseph. Have a blessed day.

Soli deo Gloria!  

We will continue to devote each Lord’s Day in 2022 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2022. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Twenty Eight. Of Baptism.

1. Baptism is a sacrament of the New Testament, ordained by Jesus Christ,^a not only for the solemn admission of the party baptized into the visible Church,^b but also to be unto him a sign and seal of the covenant of grace,^c of his ingrafting into Christ,^d of regeneration,^e of remission of sins,^f and of his giving up unto God, through Jesus Christ, to walk in newness of life:^g which sacrament is, by Christ’s own appointment, to be continued in his Church until the end of the world.^h

a. Mat 28:19. • b. 1 Cor 12:13. • c. Rom 4:11 with Col 2:11-12. • d. Rom 6:5; Gal 3:27. • e. Titus 3:5. • f. Mark 1:4. • g. Rom 6:3-4. • h. Mat 28:19-20.

2. The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called thereunto.^a

a. Mat 3:11; 28:19-20; John 1:33.

3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.^a

a. Mark 7:4; Acts 2:41; 16:33; Heb 9:10, 19-22.

I encourage you to read the portions of Scripture listed in this post. Have a blessed Lord’s Day.

Soli deo Gloria!